² tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

³ tn Heb “With whom are not such things as these?” The point is that everyone knows the things that these friends have been saying—they are commonplace.

³ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

² sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

³ tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All the people of my town”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).

³ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (pleōn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger.—S. also IHeikel, StKr 106, ’34/’35, 317).”

² sn From the author’s “either/or” perspective (which tends to see things in terms of polar opposites) the use of a generalization like everyone who presents a way of categorizing the opponents on the one hand and the recipients, whom the author regards as genuine Christians, on the other. Thus everyone who loves refers to all true Christians, who give evidence by their love for one another that they have indeed been begotten by God and are thus God’s children. The opposite situation is described in the following verse, 4:8, where (although everyone [πᾶς, pas] is omitted) it is clear that a contrast is intended.

¹ tn The explicit reason the commandments of God are not burdensome to the believer is given by the ὅτι (hoti) clause at the beginning of 5:4. It is because “everyone who is begotten by God conquers the world.”

⁴ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

³ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

³ tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

² sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

¹ sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

¹ tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

⁴ tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11 and 2 Kgs 21:12 for similar prophecies.

⁵ sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.

⁴ tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.

⁴ sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.

² tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.

² tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.